Based on Translation and Exegesis of the Greek New Testament, the Woman of Revelation 12.4-5 Can Only be Placed in Eschatological Categories
ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ 12.4--5
καὶ ἡ οὐρὰ αὐτοῦ σύρει τὸ τρίτον τῶν ἀστέρων τοῦ οὐρανοῦ καὶ ἔβαλεν αὐτοὺς εἰς τὴν γῆν. Καὶ ὁ δράκων ἕστηκεν ἐνώπιον τῆς γυναικὸς τῆς μελλούσης τεκεῖν, ἵνα ὅταν τέκῃ τὸ τέκνον αὐτῆς καταφάγῃ. καὶ ἔτεκεν υἱὸν ἄρσεν, ὃς μέλλει ποιμαίνειν πάντα τὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ. καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ.
---- Novum Testamentum Graece NA28
His tail swept down a third of the stars of heaven and threw them to the earth. Then the dragon stood before the woman who was about to bear a child, so that he might devour her child as soon as it was born. And she gave birth to a son, a male child, who is to rule all the nations with a rod of iron. But her child was snatched away and taken to God and to his throne.
---- New Revised Standard Version 1989
The key words used in the original Greek text are as follows:
τῆς γυναικὸς τῆς μελλούσης τεκεῖν
which are traditionally interpreted as "the woman who was about to bear a child."
However, there seems to be a mistranslation of the original word μελλούσης, which essentially misleads the reader with regard to the proper chronological context of the passage in question! And we're not even covering the eschatological context of the seven-headed dragon with ten horns that "stood before the woman" (12.4), which is later depicted in Rev. 17 as a final empire on earth. So let's take a closer look.
The Greek term μελλούσης that is mentioned in Rev. 12.4 is derived from the root word μέλλω, which means "about to happen" and refers to "coming" or "future" events. An inflection of the word μελλούσης is the term μέλλουσα, a derivative of the root μέλλων, which means “future” (i.e. μέλλουσες γενεές ― future generations).
We must always bear in mind the future context of the Book of Revelation, which is firmly embedded in the very first verse concerning "what must soon take place" (cf. 22.6), and which then undergirds "the words of the prophecy" (v. 3), an expression that is later reiterated several times beginning in chapter 22 verse 7 with regard to "the words of the prophecy of this book." Thus, the eschatological nature of the Book of Revelation is clearly emphasized. This would imply that any interpretations which look to the past are, by definition, anachronistic!
Here are several New Testament quotations for the word μελλούσης and its inflections:
1) μέλλοντα (i.e. things to come), Rom. 8.38, cf. 1 Cor. 3.22;
2) εἰς τό μέλλον (i.e. in the future), Luke 13.9, cf. 1 Tim. 6.19;
3) σκιὰ τῶν μελλόντων (i.e. a shadow of what is to come [things future]), Col. 2.17;
4) ζωῆς τῆς νῦν καί τῆς μελλούσης (i.e. the present life and the life to come), 1 Tim. 4.8;
5) τήν οἰκουμένην τήν μέλλουσαν (i.e. the world to come), Heb. 2.5;
6) τό κρίμα τό μέλλον (i.e. the coming judgment), Acts 24.25;
7) τὴν μέλλουσαν πόλιν (i.e. the city that is to come), Heb. 13.14.
As you can see, each time the Greek term μελλούσης or one of its inflections is used (i.e. μέλλοντα, μέλλον, μελλόντων, μέλλουσαν), it is always in reference to a future event. Nowhere does it refer to a past event. For example, just as Matt. 3.7 refers to a future wrath----ἀπὸ τῆς μελλούσης ὀργῆς (i.e. from the wrath to come)----so Matt. 12.32 refers to a future age: ἐν τῷ μέλλοντι [αἰών] (i.e. in the age to come).
It cannot be gainsaid that the Greek term μελλούσης in Rev. 12.4 is referring to an eschatological figure. However, according to the standard interpretation of the New Testament, there is often a proleptic interpretation that accompanies this verse, which begs the question: how could a future woman possibly give birth in Antiquity? Such an interpretation seems anachronistic and contradicts not only the content but also the context of Rev. 12.4--5.
